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Using “highness and inferiority” instead of “highness”——Party on Confucian political system in Han Dynasty
Author: Li Ruoying (produced by the School of Philosophy of the Sodan University)
Source: Original “Qinghua University Journal” 2017 Issue 3
TimeBaoqing.com: Confucius was in the 2568th year of Dingyou Pu month Gengwu
� Today, the “representatives and even emperors” are learned in the literary ceremony. Although there are a slight difference between the levels, they are not separated. The ancient literature gifts were accused of not knowing the emperor’s gifts in the modern literature gifts, and thus they would construct a super absolute emperor’s gift. Therefore, the difference in the teachings of ancient and modern literature is not the difference in the writing texts of ancient and modern literature. The ancient texts of the gifts are only used to prove that the seventeen chapters of the modern text “The Gift” are actually the sacrificial version. However, the emperor’s gifts of the ancient texts are not included in the ancient texts, but are from the journals such as “The Records of Wang Shishi”. The authority of circulating literature was not enough, so ancient literature studies took “Year” as the first of the six chapters, and took “Year” as the foundation of the six chapters, and developed the “Year” that was in line with the law. In “Year”, they used “Zuo Zhu” to suppress “Gong Yang” and “Jing Liang” in “Year”, and praised “Zuo Zhu” deeper than the king and father’s meaning, and actually replaced the “Honor” of the Qin system of law and order. Liu Xin went on to learn the position of the book “Zhou Guan” in his late years, and regarded it as “the reign of Zhou Gong to inherit peace” and named it “Zhou Rong”, which began the academic emphasis of replacing Confucius with Zhou Gong. Zheng Xuan’s learning system is such a system with “Zhou Rong” as the focus, and this process has reached a peak in the Western Paradise. Du’s notes in “Zuo Ji” was written by “Fifty Ordinary” in “Year” and finally replaced Confucius’ supreme position in learning with Duke Zhou. The Xichen Dynasty wrote the “Zhou Lu” system with the “Zhou Lu” system, and Du wrote annotations to complete the dynasty political and religious system of the “Zhou Lu” system.
The great rejuvenation of the Chinese people in contemporary times also brought the beginning evaluation of Chinese traditional civilization. The classic expression is to consider civilization tradition as a real civilization-thinking resource. How to say: “IIt is believed that the reality of China is under the influence of the “three traditions”: that is, the “ten-year tradition” with the “global market” as the key word for the past 30 years; the “century-year tradition” with the “inspiring reaction” as the key word for the past 100 years; and the last is the “millennial tradition” with the “Zhou Wenhan system” as the key word for the past 2,000 years. “It is precisely based on the responsibility of tradition and future, we must vividly recognize the true face of China’s traditional civilization. He Hong clearly did not recognize the understanding of the two thousand-year-old politics as Qin’s politics, and believed that the Qin Dynasty “has a strong national talent and high central authority that it achieved in the war, including that it clearly chose county and official system that was not feudal after the sanction. Therefore, it was indeed a country that was once a large country, not a country that was moving towards long-term stability, or even a country that could be extended. It did not establish a more consistent with humanity and human nature, nor did it solve the problem of reproduction at the traditional level. Instead, it continued to scientifically specialize in violence to manage the whole country by attacking the whole country, so it quickly collapsed and died in the second lifetime. Later, the Han Dynasty finally solved these two problems through Confucianism. Therefore, I think that the more realistic term is that the two thousand years of traditional China were not the “Qin system”, but were both “Han system”, and the “Han system” that was baptized and implemented by the “Zhou Wen”. In another article, He Wenhong emphasized the “Han system” against “Zhou Wen” and The dual inheritance and reform of the “Qin system”: “‘Zhou Wen’ is the custom of the system of feudal world society, and the ‘Han system’ is the central centralized choice of society’s system… The ‘Han system’ also inherited some of the value fantasies and civilizational concepts of the ‘Zhou Wen’, and at the same time it also inherited the ‘Qin systemConsumering network vehicle and motor vehicle”s centralized power and power system, but how to distribute important social resources and govern the ranks of governance to continuously regenerate and produce such important issues that touch on the long-term social political structure were solved in the Han Dynasty. Therefore, it is reasonable to say that the system that was basically followed in later generations was the “Han system” rather than the “Qin system”. And we also see that the establishment of the “Han system” that truly has innovative meanings and has become the basic model of the two-thousand-year-old system in later generations happened to be realized in the process of “reforming”, that is, changing new information about Qin system and customs. ”
’s confirmation is just as Xiong Shili said: “The situation in the next 2,000 years is actually opened by the Han people. Anyone who discusses social, political, civilized and academic studies will focus on the Han Dynasty. “The Confucianism of the Han Dynasty began with the passage of Qin by the Emperor, the Emperor and others. But unfortunately, as the national system of Han was the inheritance of the Qin system. Therefore, the name of Han Confucianism was actuallyThe quality is over. Therefore, rejuvenation and transformation have always been the unremitting pursuit of the Han Confucians. The problem is whether Confucians can truly lay the foundation for the national system of Confucianism?
Regarding the relationship between Confucianism and Chinese politics, Li Yu concluded it into two points: “Confucianism’s level thinking about the supremacy of the monarch is to maintain feudal emperors彩彩彩 has a major meaning to the supreme position; its tyranny, honest and responsible can make feudal social politics clear. “What is said is reasonable, but if it is limited to the level of thinking and thinking, it actually lacks the influence and meaning of Confucianism in modern China. Chen Yinke said: “The definition of Chinese civilization is 年合彩官网年彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� href=”https://blog-tw.net/Sugar/”>inclusiveness, the Eidos that Greek Plain calls… The illusion of abstract objects cannot be relied on, but they are used for concrete expression; the ones they rely on for expression are actually invisible social circles. “The basic form of Confucian systemization is composed of two levels, “that is, the Confucian systemization of Confucianism and the Confucian system of political laws, such as the classicization of Confucian works, the sageization of Confucius and the transmission of the sect, etc., are related to the Confucian system of Confucianism, and the Confucian system of political laws, and the Confucian system of political laws is the extension of Confucian systemization to the social field.” The first grade of Gan’s family, “Confucianism’s own transformation”, is to sum up the rise of learning. Pi Xirui wrote “History of the Study”, which regarded Han as the most prosperous period of academic studies. His ambition was the two discussions on the meaning of Shiquguan, Emperor Xuan of Xihan and Emperor Zhang of Donghan, and the Five Confucian Confucian Zhengding published on the stone tablet in the fourth year of Xiping of Emperor Ling of Donghan (175). The former was “decided by the emperor” (Volume 8 of Han Books, “Emperor Xuan”), which made the emperor become the final ruling of the final ruling of academic speech, which was the replica of the Qin system “using officials as teachers” (Volume 6 of “The History Records, “The Book of Qin Shihuang”). The latter was